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Biblica is the worldwide publisher and translation sponsor of the New International Version – one of the most widely read contemporary English versions of the. The update to the NIV is the latest fruit of this process. By working with input from pastors and Bible scholars, by grappling with the latest discoveries about. I need to write an essay on Romans so I went through the trouble of creating a PDF of the whole book of Romans from the NIV , and I also.
It would be a statement that the other evangelists did not feel needed to be repeated. It would be a doctrine based on unclear word usage that we would have to apply to people whose lives have been devastated by the sinful action of their spouses.
What other doctrine do we teach that is like that? I know of none. It makes more sense that the statement by Jesus that a husband sins against his wife was a primary statement of Jesus about divorce and so it was recorded by two evangelists as the other primary statements were.
If this is the case, then the first statement of each of the Jesus statements in the gospels parallel each other. Such a thought was novel in the first-century where adultery was an offence against the rights of a married man, and neither the Hebrew nor the Greek language was receptive to its expression. God has some extremely strong words to say through Malachi the Prophet about the subject of husbands engaged in this betrayal of their current wives.
In Malachi 2, God condemns the Jewish men first for marrying foreign pagan women and second for divorcing their wives to perform such a sinful action. A detestable thing has been committed in Israel and in Jerusalem: Judah has desecrated the sanctuary the Lord loves by marrying women who worship a foreign god. The Jewish men were infatuated with the beauty of the women they came into contact with from the nations around them and their lust was giving birth to cohabiting with them in marriage.
In order to do this, they divorced their own Jewish wives. In Malachi Malachi continues to condemn the Jewish men for this unrighteous and treacherous practice.
You weep and wail because he no longer looks with favor on your offerings or accepts them with pleasure from your hands. You have been unfaithful to her, though she is your partner, the wife of your marriage covenant. Has not the one God made you? You belong to him in body and spirit.
And what does the one God seek? Godly offspring.
So be on your guard, and do not be unfaithful to the wife of your youth. So be on your guard, and do not be unfaithful. Malachi says it is because of how they have treated their wives. They were divorcing their wives in order to break the marriage covenant and marry other younger women.
Having put the question in their mouths, the prophet proceeded to answer it. Apparently the Israelites not only were marrying foreign women but were also divorcing their Israelite wives in the process.
So they were really guilty of two sins—divorce and intermarriage with foreigners. God is not condemning all divorce. He is condemning the practice of breaking the marriage covenant by divorce when the husband decides he wants to replace her with another woman. This was even more of a betrayal since he could have taken a second wife without divorcing the first one.
God focuses his denunciation on the violence and treachery the husbands do to their wives by this action. The issue of breaking faith is made explicit in vv. The passage does not deal with the case of a man divorcing a wife who has already broken her marriage vows, so it also does not apply to the case of a woman divorcing her husband who has already broken his marriage vows.
This is another reason the passage should not be understood as an absolute condemnation of divorce under any circumstances.
In each instance the challenge is addressed to the man: whether he be the one contemplating divorce or the one planning to collude with the stratagems of a woman who has found her way out of a marriage in pursuit of something better. Marriage is not a contract to be cancelled when no longer convenient but rather as testified to in Mal.
In chapter , Paul is writing to the Corinthians to deal with a specific question that had come up in the Corinthian church. And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, 9 they are holy.
But if the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances; God has called us to live in peace. Earlier Paul addressed the issue of two believers married to each other and now comes to a believer married to an unbeliever. Most likely, the Corinthian Christians asked him about this situation.
They wanted to know if a person became a Christian after they had married and the spouse did not, should he divorce his unbelieving spouse and seek a believing mate. They thought that their unbelieving spouses made their marriages unholy before God.
The verbs used for divorce in this passage are particularly apt for divorce by separation. These couples are believers married to unbelievers. This is also true for a Christian wife married to a non-Christian husband who wants to live with her.
Then Paul addresses the issue of the unbelieving spouse who no longer wants to live with a spouse who has become a Christian and is living for Christ. He states that if the unbelieving spouse departs, let him or her depart, a brother or a sister is not bound in such cases, but God has called us to peace.
Paul says that if the unbelieving spouse wants a divorce because he or she does not want to be married to a Christian, it is all right to let the unbelieving spouse divorce for the sake of peace.
Let him or her go for the sake of peace. In the many expositions of Hebrews —9, there is some debate about when the referent is Jesus. Many most? Amazing—even God pays us close attention! NIV , page 4 and the animals of the wild, 8 the birds in the sky, and the fish in the sea, all that swim the paths of the seas.
What, then, solves this puzzle of promised dominion, human sin, and world futility? If we consult Hebrews in Greek, we find no definite article there either. The ESV supplies invents? There are no definite articles at all here. Here the issue is different. In 1 Corinthians , however, Paul uses Psalm 8 to move instantly to the Jesus side of the equation. My late friend, William L.
Speech or book is snarky stuff—it doesn't like our laws. Wall it in, and out it runs—like a brook through prison bars. The Greek word hilasterion admits no exact English equivalent. After all. We won't want to lead the laity to daily dial the clergy for clarity. However, the whole supposition is faulty: no professional translator believes in a one-to-one match between ancient Hebrew or Greek words and our English. God talks to men and boys, but God doesn't talk to me.
God help us avert it. One example is Luke If your brother or sister sins If your brother sins, rebuke him, against you, rebuke them; and if and if he repents, forgive him Luke they repent, forgive them Luke ESV. Scott adds: This is a command for us, individually, to confront individual Christians when they have sinned against us.
American English today frequently follows a singular antecedent with a plural conclusion. James Dobson, founder of Focus on the Family, strongly opposes this kind of syntax for Bible translations, making the charge that it misleads. Yet he himself is the author of these quoted words, which do not mislead.
However, his generalization is mistaken. The handbook published by the Modern Language Association, the largest guild of English professors in the world, has approved it since the s; so do some other professional style guides.
Lots of other languages do it, and it is even found in older English, before Victorian-era rules imposed a previously unknown uniformity upon the language. The revised NIV is the first Bible version to make use of such this impressively immense database for its decisions on appropriate English style.
In so doing, he loses no individual meaning. This evidence shows how weak the fourth objection truly is. I do not permit a woman to teach I do not permit a woman to teach or to assume authority over a or to exercise authority over a man; she must be quiet 1 Tim man; rather she is to remain quiet NIV All OT NT. When the NIV is quoted in works that exercise the above fair use clause, notice of copyright must appear on the title or copyright page or opening screen of the work whichever is appropriate as follows: These Scriptures are not shareware and may not be duplicated.
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